Doctor Mellifluus

His Holiness Pope Pius XIIEncyclical on St. Bernard of ClairvauxMay 24, 1953

To Our Venerable Brethren, the Patriarchs, Primates, Archbishops, Bishops and other Local Ordinaries in Peace and Communion with the Apostolic See.

Health and Apostolic Benediction.

The "Doctor Mellifluus," "the last of the Fathers, but certainly not
inferior to the earlier ones,"[1] was remarkable for such qualities of
nature and of mind, and so enriched by God with heavenly gifts, that in
the changing and often stormy times in which he lived, he seemed to
dominate by his holiness, wisdom, and most prudent counsel. Wherefore, he
has been highly praised, not only by the sovereign Pontiffs and writers
of the Catholic Church, but also, and not infrequently, by heretics.
Thus, when in the midst of universal jubilation, Our predecessor,
Alexander III, of happy memory, inscribed him among the canonized saints,
he paid reverent tribute when he wrote: "We have passed in review the
holy and venerable life of this same blessed man, not only in himself a
shining example of holiness and religion, but also shone forth in the
whole Church of God because of his faith and of his fruitful influence in
the house of God by word and example; since he taught the precepts of our
holy religion even to foreign and barbarian nations, and so recalled a
countless multitude of sinners . . . to the right path of the spiritual
life."[2] "He was," as Cardinal Baronius writes, "a truly apostolic man,
nay, a genuine apostle sent by God, mighty in work and word, everywhere
and in all things adding luster to his apostolate through the signs that
followed, so that he was in nothing inferior to the great apostles, . . .
and should be called . . . at one and the same time an adornment and a
mainstay of the Catholic Church."[3]

2. To these encomiums of highest praise, to which almost countless others
could be added, We turn Our thoughts at the end of this eighth century
when the restorer and promoter of the holy Cistercian Order piously left
this mortal life, which he had adorned with such great brilliance of
doctrine and splendor of holiness. It is a source of gratification to
think of his merits and to set them forth in writing, so that, not only
the members of his own Order, but also all those who delight principally
in whatever is true, beautiful, or holy, may feel themselves moved to
imitate the shining example of his virtues.

3. His teaching was drawn, almost exclusively, from the pages of Sacred
Scripture and from the Fathers, which he had at hand day and night in his
profound meditations: and not from the subtle reasonings of dialecticians
and philosophers, which, on more than one occasion, he clearly held in
low esteem.[4] It should be remarked that he does not reject that human
philosophy which is genuine philosophy, namely, that which leads to God,
to right living, and to Christian wisdom. Rather does he repudiate that
philosophy which, by recourse to empty wordiness and clever quibbling, is
overweening enough to climb to divine heights and to delve into all the
secrets of God, with the result that, as often happened in those days, it
did harm to the integrity of faith and, sad to say, fell into heresy.

4. "Do you see . . ." he wrote, "how St. Paul the Apostle (I Cor. viii,
2),[5] makes the fruit and the utility of knowledge consist in the way we
know? What is meant by 'the way we know'? Is it not simply this, that you
should recognize in what order, with what application, for what purpose
and what things you should know? In what order--that you may first learn
what is more conducive to salvation; with what zeal--that you may learn
with deeper conviction what moves you to more ardent love; for what
purpose--that you may not learn for vain glory, curiosity, or anything of
the kind, but only for your own edification and that of your neighbor.
For there are some who want knowledge for the sole purpose of knowing,
and this is unseemly curiosity. And there are some who seek knowledge in
order to be known themselves; and this is unseemly vanity . . . and there
are also those who seek knowledge in order to sell their knowledge, for
example, for money or for honors; and this is unseemly quest for gain.
But there are also those who seek knowledge in order to edify, and this
is charity. And there are those who seek knowledge in order to be
edified, and this is prudence."[6]

5. In the following words, he describes most appropriately the doctrine,
or rather the wisdom, which he follows and ardently loves: "It is the
spirit of wisdom and understanding which, like a bee bearing both wax and
honey, is able to kindle the light of knowledge and to pour in the savor
of grace. Hence, let nobody think he has received a kiss, neither he who
understands the truth but does not love it, nor he who loves the truth
but does not understand it."[7] "What would be the good of learning
without love? It would puff up. And love without learning? It would go
astray.'[8] "Merely to shine is futile; merely to burn is not enough; to
burn and to shine is perfect."[9] Then he explains the source of true and
genuine doctrine, and how it must be united with charity: "God is Wisdom,
and wants to be loved not only affectionately, but also wisely. . .
Otherwise, if you neglect knowledge, the spirit of error will most easily
lay snares for your zeal; nor has the wily enemy a more efficacious means
of driving love from the heart, than if he can make a man walk carelessly
and imprudently in the path of love."[10]

6. From these words it is clear that in his study and his contemplation,
under the influence of love rather than through the subtlety of human
reasoning, Bernard's sole aim was to focus on the supreme Truth all the
ways of truth which he had gathered from many different sources. From
them he drew light for the mind, the fire of charity for the soul, and
right standards of conduct. This is indeed true wisdom, which rides over
all things human, and brings everything back to its source, that is, to
God, in order to lead men to Him. The "Doctor Mellifluus" makes his way
with care deliberately through the uncertain and unsafe winding paths of
reasoning, not trusting in the keenness of his own mind nor depending
upon the tedious and artful syllogisms which many of the dialecticians of
his time often abused. No! Like an eagle, longing to fix his eyes on the
sun, he presses on in swift flight to the summit of truth.

7. The charity which moves him, knows no barriers and, so to speak, gives
wings to the mind. For him, learning is not the final goal, but rather a
path leading to God; it is not something cold upon which the mind dwells
aimlessly, as though amusing itself under the spell of shifting,
brilliant light. Rather, it is moved, impelled, and governed by love.
Wherefore, carried upwards by this wisdom and in meditation,
contemplation, and love, Bernard climbs the peak of the mystical life and
is joined to God Himself, so that at times he enjoyed almost infinite
happiness even in this mortal life.

8. His style, which is lively, rich, easy flowing, and marked by striking
expressions, has such pleasing function that it attracts, delights and
recalls the mind of the reader to heavenly things. It incites to,
nourishes and strengthens piety; it draws the soul to the pursuit of
those good things which are not fleeting, but true, certain, and
everlasting. For this reason, his writings were always held in high
honor. So from them the Church herself has inserted into the Sacred
Liturgy not a few pages fragrant with heavenly things and aglow with
piety.[11] They seem to have been nourished with the breath of the Divine
Spirit, and to shine with a light so bright, that the course of the
centuries cannot quench it; for it shines forth from the soul of a writer
thirsting after truth and love, and yearning to nourish others and to
make them like to himself.[12]

9. It is a pleasure, Venerable Brethren, for the edification of us all,
to quote from his books some beautiful extracts from this mystical
teaching: "We have taught that every soul, even though weighed down with
sins, ensnared in vice, caught in the allurements of the passions, held
captive in exile, and imprisoned in the body . . . even, I say, though it
be thus damned and in despair, can find within itself not only reasons
for yearning for the hope of pardon and the hope of mercy, but also for
making bold to aspire to the nuptials of the Word, not hesitating to
establish a covenant of union with God, and not being ashamed to carry
the sweet yoke of love along with the King of the Angels. What will the
soul not dare with Him whose marvelous image it sees within itself, and
whose striking likeness it recognizes in itself?"[13] "By this likeness
of charity . . . the soul is wedded to the Word, when, namely, loving
even as she is loved, she shows herself, in her will, likened to Him to
Whom she is already likened in her nature. Therefore, if she loves Him
perfectly, she has become His bride. What can be more sweet than such a
likeness? What can be more desirable than this love, whereby thou art
enabled of thyself to draw nigh with confidence to the Word, to cleave to
Him steadfastly, to question Him familiarly, and to consult Him in all
thy doubts, as daring in thy desires as thou art receptive in thy
understanding? This is in truth the alliance of holy and spiritual
wedlock. Nay, it is saying too little to call it an alliance: it is
rather an embrace. Surely we have then a spiritual embrace when the same
likes and the same dislikes make of two one spirit. Nor is there any
occasion to fear lest the inequality of the persons should cause some
defect in the harmony of wills, since love knows nothing of reverence.
Love means an exercise of affection, not a showing of honor. . . Love is
all sufficient for itself. Whithersoever love comes, it keeps under and
holds captive to itself all the other affections. Consequently, the soul
that loves, simply loves and knows nothing else except to love."[14]

10. After pointing out that God wants to be loved by men rather than
feared and honored, he adds this wise and penetrating observation: "Love
is sufficient of itself; it pleases of itself, and for the sake of
loving. A great thing is love, if yet it returns to its Principle, if it
is restored to its Origin, if it finds its way back again to its
fountain-head, so that it may thus be enabled to flow on unfailingly.
Amidst all the emotions, sentiments, and feelings of the soul, love is
outstanding in this respect, namely, that it alone among created things,
has the power to correspond with, and to make return to the creator in
kind, though not in equality."[15]

11. Since in his prayer, and his contemplation he had frequently
experienced this divine love, whereby we can be intimately united with
God, there broke forth from his soul these inspired words: "Happy is the
soul to whom it has been given to experience an embrace of such
surpassing delight! This spiritual embrace is nothing else than a chaste
and holy love, a love sweet and pleasant, a love perfectly serene and
perfectly pure, a love that is mutual, intimate, and strong, a love that
joins two, not in one flesh, but in one spirit, that makes two to be no
longer two but one undivided spirit, as witness St. Paul,[16] where he
says, 'He who cleaves to the Lord is one spirit with Him'."[17]

12. In our day this sublime teaching of the Doctor of Clairvaux on the
mystical life, which surpasses and can satisfy all human desires, seems
to be sometimes neglected and relegated to a secondary place, or
forgotten by many who, completely taken up with the worries and business
of daily life, seek and desire only what is useful and profitable for
this mortal life, scarcely ever lift their eyes and minds to Heaven, or
aspire after heavenly things and the goods that are everlasting.

13. Yet, although not all can reach the summit of that exalted
contemplation of which Bernard speaks so eloquently, and although not all
can bind themselves so closely to God as to feel linked in a mysterious
manner with the Supreme Good through the bonds of heavenly marriage;
nevertheless, all can and must, from time to time, lift their hearts from
earthly things to those of heaven, and most earnestly love the Supreme
Dispenser of all gifts.

14. Wherefore, since love for God is gradually growing cold to-day in the
hearts of many, or is even completely quenched, We feel that these
writings of the "Doctor Mellifluus" should be carefully pondered; because
from their content, which in fact is taken from the Gospels, a new and
heavenly strength can flow both into individual and on into social life,
to give moral guidance, bring it into line with Christian precepts, and
thus be able to provide timely remedies for the many grave ills which
afflict mankind. For, when men do not have the proper love for their
Creator, from Whom comes everything they have when they do not love one
another, then, as often happens, they are separated from one another by
hatred and deceit, and so quarrel bitterly among themselves. Now God is
the most loving Father of us all, and we are all brethren in Christ, we
whom he redeemed by shedding His precious Blood. Hence, as often as we
fail to return God's love or to recognize His divine fatherhood with all
due reverence, the bonds of brotherly love are unfortunately shattered
and--as, alas, is so often evident,--discord, strife and enmity unhappily
are the result, so much so as to undermine and destroy the very
foundations of human society.

15. Hence, that divine love with which the Doctor of Clairvaux was so
ardently aflame must be re-enkindled in the hearts of all men, if we
desire the restoration of Christian morality, if the Catholic religion is
to carry out its mission successfully, and if, through the calming of
dissension and the restoration of order, injustice and equity, serene
peace is to shine forth on mankind so weary and bewildered.

16. May those who have embraced the Order of the "Doctor Mellifluus," and
all the members of the clergy, whose special task it is to exhort and
urge others to a greater love of God, be aglow with that love with which
we must always be most passionately united with God. In our own day, more
than at any other time--as We have said,--men are in need of this divine
love. Family life needs it, mankind needs it. Where it burns and leads
souls to God, Who is the supreme goal of all mortals, all other virtues
wax strong. When, on the other hand, it is absent or has died out, then
quiet, peace, joy, and all other truly good things gradually disappear or
are completely destroyed, since they flow from Him who is love
itself.[18]

17. Of this divine charity, possibly nobody has spoken more excellently,
more profoundly, or more earnestly than Bernard: "The reason for loving
God," as he says, "is God; the measure of this love is to love without
measure."[19] "Where there is love, there is no toil, but delight."[20]
He admits having experienced this love himself when he writes: "O holy
and chaste love! O sweet and soothing affection! . . . It is the more
soothing and more sweet, the more the whole of that which is experienced
is divine. To have such love, means being made like God."[21] And
elsewhere: "It is good for me, O Lord, to embrace Thee all the more in
tribulation, to have Thee with me in the furnace of trial rather than to
be without Thee even in heaven."[22] But when he touches upon that
supreme and perfect love whereby he is united with God Himself in
intimate wedlock, then he enjoys a happiness and a peace, than which none
other can be greater; "O place of true rest. . . For we do not here
behold God either, as it were, excited with anger, or as though
distracted with care; but His will is proved to be 'good and acceptable
and perfect.' This vision soothes. It does not frighten. It lulls to
rest, instead of awakening our unquiet curiosity. It calms the mind
instead of tiring it. Here is found perfect rest. God's quiet quietens
all about Him. To think of His rest is to give rest to the soul."[23]

18. However, this perfect quiet is not the death of the mind but its true
life. ". . . Instead of bringing darkness and lethargy, the sleep of the
Spouse is wakeful and life-giving; it enlightens the mind, expels the
death of sin, and bestows immortality. Nevertheless, it is indeed a
sleep, which transports rather than stupefies the faculties. It is a true
death. This I affirm without the least hesitation, since the Apostle
says, in commendation of some who were still living in the flesh,[24]
'You are dead, and your life is hid with Christ in God'."[25]

19. This perfect quiet of the mind, in which we enjoy the loving God by
returning His love, and by which we turn and direct ourselves and all we
have to Him, does not make us lazy and slothful. Rather it is a constant,
effective and active zeal that spurs us on to look to our own salvation,
and, with the help of God, to that of others also. For this lofty
contemplation and meditation, which is brought about by divine love,
"regulates the affections, directs the actions, cuts away all excesses,
forms the character, orders and ennobles the life, and lastly. . . endows
the understanding with a knowledge of things divine and human. It . . .
undoes what is tangled, unites what is divided, gathers what is
scattered, uncovers what is hidden, searches out what is false and
deceptive. It . . . lays down beforehand what we have to do, and passes
in review what has been accomplished, so that nothing disordered may
remain in the mind, nothing uncorrected. Finally . . . it makes provision
for trouble, and thus endures misfortune, so to say, without feeling it,
of which the former is the part of prudence, and the latter the function
of fortitude."[26]

20. In fact, although he longs to remain fixed in this most exalted and
sweet contemplation and meditation, nourished by the Spirit of God, the
Doctor of Clairvaux does not remain enclosed within the walls of his cell
that "waxes sweet by being dwelled in,"[27] but is a hand with counsel,
word and action wherever the interests of God and Church are at stake.
For he was wont to observe that "no one ought to live for himself alone,
but all for all."[28] And moreover, he wrote about himself and his
followers: "In like manner, the laws of brotherliness and of human
society give our brethren, amongst whom we live, a claim upon us for
counsel and help."[29] When, with sorrowing mind, he beheld the holy
faith endangered or troubled, he spared neither toil, nor journeyings,
nor any manner of pains to come stoutly to its defense, or to bring it
whatever assistance he could. "I do not regard any of the affairs of
God," he said, "as things with which I have no concern."[30] And to St.
Louis of France he penned these spirited words: "We sons of the Church,
cannot on any account overlook the injuries done to our mother, and the
way in which she is despised and trodden under foot. . . We will
certainly make a stand and fight even to death, if need be, for our
mother, with the weapons allowed us; not with shield and sword, but with
prayers and lamentations to God."[31]

21. To Abbot Peter of Cluny he wrote: "And I glory in tribulations if I
have been counted worthy to endure any for the sake of the Church. This,
truly, is my glory and the lifting up of my head: the triumph of the
Church. For if we have been sharers of her troubles, we shall be also of
her consolation. We must work and suffer with our mother."[32]

22. When the mystical body of Christ was torn by so grave a schism, that
even good men on both sides became heated in dispute, he bent all his
efforts to settling disagreements and happily restoring unity of mind.
When princes, led by desire of earthly dominion, were divided by fearful
quarrels, and the welfare of nations was thereby seriously threatened, he
was ever the peacemaker and the architect of agreement. When, finally,
the holy places of Palestine, hallowed by the blood of our Divine Savior,
were threatened with gravest danger, and were hard pressed by foreign
armies, at the command of the Supreme Pontiff, with loud voice and a
still wider appeal of love, he roused Christian princes and peoples to
undertake a new crusade; and if indeed it was not brought to a successful
conclusion, the fault was surely not his.

23. And above all, when the integrity of Catholic faith and morals--the
sacred heritage handed down by our forefathers--was jeopardized,
especially by the activities of Abelard, Arnold of Brescia and Gilbert de
la Poree, strong in the grace of God he spared no pains in writing works
full of penetrating wisdom and making tiring journeys, so that errors
might be dispelled and condemned, and the victims of error might as far
as possible be recalled to the straight path and to virtuous living.

24. Yet, since he was well aware that in matters of this kind the
authority of the Roman Pontiff prevails over the opinions of learned men,
he took care to call attention to that authority which he recognized as
supreme and infallible in settling such questions. To his former
disciple, our predecessor of blessed memory Eugene III, he wrote these
words which reflect at once his exceeding great love and reverence and
that familiarity which becomes the saints: "Parental love knows nothing
of lordship, it recognizes not a master but a child even in him who wears
the tiara . . . Therefore shall I admonish thee now, not as a master, but
as a mother, yea, as a most loving mother."[33]

25. Then he addresses to him these powerful words: "Who art thou.? Thou
art the High Priest and the Sovereign Pontiff. Thou art the prince of
pastors and the heir of the apostles . . . by thy jurisdiction, a Peter;
and by thy unction, a Christ. Thou art he to whom the keys have been
delivered and the sheep entrusted. There are indeed other gate-keepers of
heaven, and there are other shepherds of the flock; but thou art in both
respects more glorious than they in proportion as thou hast inherited a
more excellent name. They have assigned to them particular portions of
the flock, his own to each; whereas thou art given charge of all the
sheep, as the one Chief Shepherd of the whole flock. Yea, not only of the
sheep, but of the other pastors also art thou the sole supreme
Shepherd."[34] And again: "He who wishes to discover something which does
not belong to thy charge, will have to go outside the world."[35]

26. In clear and simple fashion he acknowledges the infallible
magisterium of the Roman Pontiff in questions of faith and morals. For,
recognizing the errors of Abelard, who when he "speaks of the Trinity
savors of Arius; when of grace, of Pelagius; when of the person of
Christ, of Nestorious,"[36] "who . . . predicated degrees in the Trinity,
measure in majesty, numbers in eternity";[37] and in whom "human reason
usurps for itself everything, leaving nothing for faith";[38] he not only
shatters, weakens and refutes his subtle, specious and fallacious tricks
and sophisms, but also, on this subject, writes to Our predecessor of
immortal memory, Innocent II, these words of utmost importance: "Your See
should be informed of all dangers that may arise, especially those that
touch faith. For I consider it meet that damage to the faith be repaired
in the particular place where faith is perfectly whole. These indeed are
the prerogatives of this See. . . It is time, most loving Father, that
you recognized your pre-eminence. Then do you really take the place of
Peter, whose See you hold, when by your admonitions you strengthen hearts
weak in faith; when, by your authority, you break those who corrupt the
faith."[39]

27. How it was that this humble monk, with hardly any human means at his
disposal, was able to draw the strength to overcome difficulties so
thorny, to settle questions so intricate, and to solve the most
troublesome cases, can only be understood when one considers the great
holiness of life which distinguished him, and his great zeal for truth.
For, as We have said, he was, above all, on fire with a most burning love
of God and his neighbor (which as you know, Venerable Brethren, is the
chief and, as it were, all embracing commandment of the gospel), so that
he was, not only united to the heavenly father by an unfailing mystical
bond, but he desired nothing more than to win men to Christ, to uphold
the most sacred rights of the Church, and to defend as best he could the
integrity of the Catholic faith.

28. Although he was held in great favor and esteem by Popes, princes and
peoples, he was not puffed up, he did not grasp at the slippery and empty
glory of men, but ever shone with that Christian humility which "acquires
other virtues . . . having acquired them, keeps them . . . keeping them,
perfects them";[39] so that "without it the others do not even seem to be
virtues."[40] Wherefore "proffered honor did not even seem to be
virtues."[41] Wherefore "proffered honor did not tempt his soul, nor did
he set his foot on the downward path of world glory; and the tiara and
ring delighted him no more than the lecture platform and garden hoe."[42]
And while he undertook so often such great labors for the glory of God
and the benefit of the Christian name, he was wont to call himself "the
useless servant of the servants of God,"[43] "a vile worm,"[44] "a barren
tree,"[45] "a sinner, ashes. . ."[46] This Christian humility, together
with the other virtues, he nourished by diligent contemplation of
heavenly things, and by fervent prayer to God, by which he called down
grace from on high on the labors undertaken by himself and his followers.

29. So burning was his love, particularly of Jesus Christ Our Divine
Savior, that, loved thereby, he penned the beautiful and lofty pages
which still arouse the admiration and enkindle the devotion of all
readers. "What can so enrich the soul that reflects upon it (the holy
name of Jesus)? What can . . . strengthen the virtues, beget good and
honorable dispositions, foster holy affections? Dry is every kind of
spiritual food which this oil does not moisten. Tasteless, whatever this
salt does not season. If thou writest, thy composition has no charms for
me, unless I read there the name of Jesus. If thou dost debate or
converse, I find no pleasure in thy words, unless I hear there the name
of Jesus. Jesus is honey on the lips, melody in the ear, joy in the
heart. Yet not alone is that name light and food. It is also a remedy. Is
any one amongst you sad? Let the name of Jesus enter his heart; let it
leap thence to his mouth; and lo! the light shining from that name shall
scatter every cloud and restore peace. Has some one perpetrated a crime,
and then misled, moved despairingly towards the snare of death? Let him
but invoke this life-giving name, and straightway he shall find courage
once more. . . Whoever, all a-tremble in the presence of danger, has not
immediately felt his spirits revive and his fears depart as soon as he
called upon this name of power? There is nothing so powerful as the name
of Jesus to check anger, reduce the swelling of pride, heal the smarting
wound of envy. . ."[47]

30. To this warm love of Jesus Christ was joined a most sweet and tender
devotion towards His glorious Mother, whose motherly love he repaid with
the affection of a child, and whom he jealously honored. So great was his
confidence in her most powerful intercession, that he did not hesitate to
write: "It is the will of God that we should have nothing which has not
passed through the hands of Mary."[48] Likewise: "Such is the will of
God, Who would have us obtain everything through the hands of Mary."[49]

31. And here it is well, Venerable Brethren, to bid you all consider a
page in praise of Mary than which there is perhaps none more beautiful,
more moving, more apt to excite love for her, more useful to stir
devotion and to inspire imitation of her virtuous example: "Mary . . . is
interpreted to mean 'Star of the Sea.' This admirably befits the Virgin
Mother. There is indeed a wonderful appropriateness in this comparison of
her with a star, because as a star sends out its rays without harm to
itself, so did the Virgin bring forth her Child without injury to her
integrity. And as the ray does not diminish the rightness of the star, so
neither did the Child born of her tarnish the beauty of Mary's virginity.
She is therefore that glorious star, which, as the prophet said, arose
out of Jacob, whose ray enlightens the whole earth, whose splendor shines
out for all to see in heaven and reaches even unto hell. . . She, I say,
is that shining and brilliant star, so much needed, set in place above
life's great and spacious sea, glittering with merits, all aglow with
examples for our imitation. Oh, whosoever thou art that perceiveth
thyself during this mortal existence to be rather drifting in treacherous
waters, at the mercy of the winds and the waves, than walking on firm
ground, turn not away thine eyes from the splendor of this guiding star,
unless thou wish to be submerged by the storm! When the storms to
temptation burst upon thee, when thou seest thyself driven upon the rocks
of tribulation, look at the star, call upon Mary. When buffeted by the
billows of pride, or ambition, or hatred, or jealousy, look at the star,
call upon Mary. Should anger, or avarice, or fleshly desire violently
assail the frail vessel of thy soul, look at the star, call upon Mary. If
troubled on account of the heinousness of thy sins, distressed at the
filthy state of thy conscience, and terrified at the thought of the awful
judgment to come, thou art beginning to sink into the bottomless gulf of
sadness and to be swallowed in the abyss of despair, then think of Mary.
In dangers, in doubts, in difficulties, think of Mary, call upon Mary.
Let not her name leave thy lips, never suffer it to leave thy heart. And
that thou mayest more surely obtain the assistance of her prayer, see
that thou dost walk in her footsteps. With her for guide, thou shalt
never go astray; whilst invoking her, thou shalt never lose heart; so
long as she is in thy mind, thou shalt not be deceived; whilst she holds
thy hand, thou canst not fall; under her protection, thou hast nothing to
fear; if she walks before thee, thou shalt not grow weary; if she shows
thee favor, thou shalt reach the goal."[50]

32. We can think of no better way to conclude this Encyclical Letter than
in the words of the "Doctor Mellifluus" to invite all to be more and more
devout to the loving Mother of God, and each in his respective state in
life to strive to imitate her exalted virtues. If at the beginning of the
twelfth century grave dangers threatened the Church and human society,
the perils besetting our own age are hardly less formidable. The Catholic
faith, supreme solace of mankind, often languishes in souls, and in many
regions and countries is even subjected to the bitterest public attacks.
With the Christian religion either neglected or cruelly destroyed,
morals, both public and private, clearly stray from the straight way,
and, following the tortuous path of error, end miserably in vice.

33. Charity, which is the bond of perfection, concord and peace, is
replaced by hatred, enmities and discords.

34. A certain restlessness, anxiety and fear have invaded the minds of
men. It is indeed to be greatly feared that if the light of the Gospel
gradually fades and wanes in the minds of many, or if--what is even
worse,--they utterly reject it, the very foundations of civil and
domestic society will collapse, and more evil times will unhappily result.

35. Therefore, as the Doctor of Clairvaux sought and obtained from the
Virgin Mother Mary help for the troubles of his times, let us all through
the same great devotion and prayer so strive to move our divine Mother,
that she will obtain from God timely relief from these grave evils which
are either already upon us or may yet befall, and that she who is at once
kind and most powerful, will, by the help of God, grant that the true,
lasting, and fruitful peace of the Church may at last dawn on all nations
and peoples.

36. Such, We hope, through the intercession of Bernard, may be the rich
and wholesome effects of the centenary celebration of his most holy
death. Do you, all, join Us in prayer for this intention, and as you
study and ponder on the example of the "Doctor Mellifluus," strive
earnestly and eagerly to follow his footsteps.

Now as a pledge of these benefits We bestow with heartfelt affection upon
you, Venerable Brothers, upon the flocks entrusted to you, and
particularly on those who have embraced the Institute of St. Bernard, the
Apostolic Blessing.

Given at Rome, St. Peter's, on the 24th of May, on the feast of
Pentecost, 1953, in the 15th year of our pontificate.